indigenizing knowledge base ethiopia
DESCRIPTION
Ethiopia can develop theories based on its knowledge base instead of following Euro-American theories.TRANSCRIPT
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 1
IInnddiiggeenniizziinngg kknnoowwlleeddggee BBaassee
FFoorr CCoonnsseeqquueennttiiaall EEdduuccaattiioonn iinn EEtthhiiooppiiaa
AA CCoonncceeppttuuaall MMooddeell
Dr. Janetius, Mr. Bekele Workie, Dr. Mini. T. C.
2008
Paper presented at the two day conference (May 15-16, 2008)
�Linking Hands Together for Development in the New Ethiopian Millennium�, Dilla University, Ethiopia.
IInnttrroodduuccttiioonn
Culture is in limelight today and its distinctiveness is understood in every sphere of education. Culture refers
to a group or community with whom we share common experiences that shape the way we interact and
understand the world. Culture is expressed through language, customs, history, religion, taboo and totem,
symbols, arts and architecture, gender roles, relationships, literature, fine-arts, food and clothing, sport and
entertainment, social and family structures, rituals and celebrations, myths and superstitions. The UN
declaration of the Rights of Indigenous Peoples (2007) articulates the need for education to be grounded
on the cultural basis of the people which recognizes the indigenous knowledge and learning systems.
Scholars all over the world consciously or unconsciously transmit the views, values, beliefs, attitudes,
and feelings of their own culture or the society being studied into universal principles assuming that cultures
across nations are homogeneous (Phinney & Landin 1998). Although diversity among and within ethnic
groups have been identified, due to lack of culture-specific theories in the developing countries and
indigenous communities, Eurocentric/Euro-American theories are overemphasized in education and
classrooms. Local culture which is reflected in language, social norms, customs, rituals and celebrations,
morals, beliefs and conventions should be given due consideration, incorporated into theories and
classroom lessons to enhance knowledge and understanding for sustainable development (Janetius, Mulat &
Mini, 2007).
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 2
The projections of Euro-American ideas and their values have been represented as the source of
knowledge and guardian of knowledge and their truth-claims are the centre of modern culture. Mohanty
(1997) identifies that the major aim of Eurocentrism is the projection of European and American interests,
concerns, predilections, neuroses, prejudices, social institutions and social categories as the sine qua non of
what is right, what is acceptable, what is progressive, what is modern, what is utopian etc. This reckless
propaganda of Euro-American interests dispatches an imaginary aura. This aura has been accepted as
tangible reality unquestionably for decades by scholars and educationalists of many developing countries
and indigenous cultural communities due to lack of factors like: well-defined patterns of scientific
knowledge, precise theories of human and social phenomenon, clear concept of political and economical
policy, and comprehensive traditional local systems of education. Today, due to developments in the field
of technology and a broader understanding of cultures around the globe, a demand arises for culture-
specific, relativistic approach and application to replace absolute, universal theories.
The conflict between universal theories and their culture-specific application is not new. In the field of
psychology, sociology and anthropology the universal Vs culture-specific conflict in application is identified
by many scholars (Cooper & Denner, 1998). Internationally, many scholars have raised questions about the
cultural assumptions that underlie mainstream and cross-cultural studies and approaches (namely,
absolutism and universalism) and have argued for indigenizing theories in human sciences (Sinha, 1997).
Although cultural relativism and cross-cultural comparisons are becoming popular ways of studying culture
all over the world, resistance for culture-specific studies still resides in the mind of many scholars and
educationalists.
Resistance to culture-specific study can arise from many factors. It could be science based on
reductionism and methodological difficulties; lack of cultural contact or a kind of myopic perspective that
neglects focus on cultural uniqueness; dominant political and economical power of the developed countries
and, modern day intellectual colonization (Su, 2006). If these obstacles are overcome, this will lead to
indigenization of knowledge, that is, knowing, doing things fit naturally to the environment.
Negligible attempts have been taken in the last few decades to establish African culture as the new
paradigm of knowledge and education as against Eurocentrism. The attempts failed to gain significant
progress due to the Eurocentric educational background of the scholars themselves and their predisposition
to see culture in terms of their coloniser�s schema, both in research and education. However, a highly
esteemed and significant initiative taken by Molefe Asante (1987) for Afrocentrism is note worthy. Asante
explains Afrocentricity in the following way:
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 3
�� we have lost our own cultural footing and become other than our cultural and political origins,
dislocated and disoriented. We are essentially insane, that is, living an absurdity from which we will
never be able to free our minds until we return to the source. Afrocentricity as a theory of change intends
to re-locate the African person as subject. . . . Afrocentricity becomes the key to the proper education of
children and the essence of an African cultural revival and, indeed, survival (Asante, 1995, p. 1).
Asante�s call for Afrocentrism to re-locate Africa historically, economically, socially, politically, and
philosophically, sounds like a lonely trumpet in the wilderness. Also his initiative has been looked-down by
many Euro-American scholars as a political, racist agenda (Palermo, 1997; Lefkowitz, 1996; Walker,
2000). Yet, many scholars who take a moderate view of Afrocentrism do not degrade Euro-American
concepts and knowledge base, rather raise questions about the undue dominance it takes at the cost of
ignoring and disregarding various other knowledge bases (Mkabela, 2005; Alkebulan, 2007). Mkabela
(2005) for example, reiterates the need for Afrocentric perspective that will provide new insights for
understanding African indigenous culture in a multicultural context and, according to him, it is a necessary
part of complete scholarship without which African scenario is incomplete, less accurate, and less objective.
Besides Asante, many African as well as likeminded scholars explore the possibility of African
indigenous knowledge to incorporate into education. Tedla (1995) recommends Sankofan education as an
African-centred education because the Euro-American view does not give importance to the traditional
African way of life. Semali (1999) campaigns for Afrocentric dialectic for African schools, based on
indigenous literacy, local culture, language, local innovations and techniques. Mpofu (2002) who studied
Zimbabwe people concludes that the concept of intelligence in psychology identified by of Euro-American
theories does not fit into African socio-cultural context and requires incorporation of local theories into
education. James Banks (1997), a leader in the field of multicultural education, suggests the need for
integration of cultural content into curriculum. Papoutsaki (2006) recommends locally informed research
culture to create curricula that are based on local knowledge systems and encouraging young people to be
more involved in their communities as active participants in the research process. Imitating or stereotyping
western methods becomes a barrier to identifying local values and customs and therefore alternative local
human development theories are recommended for Africa in general and Sudan in particular by Hawi
(2005). Researches in Ethiopia and other parts of Africa show that the language of instruction plays a vital
role in the learning process as well as in the students� performance and native languages have an added
advantage (Mekonnen, 2006; Komareck, 2000; Prah, 2003). All these and similar calls make out two
things: firstly, a deeper understanding of one�s own culture which Freire�s (1972) identifies as a process of
consciousness raising for increased cultural sensitivity; secondly, a clear understanding of other cultures to
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 4
look for similarities and differentiating factors.
The uniqueness of Ethiopian socio-cultural context creates challenges to teachers and scholars due to
the questionable accuracy and applicability of Eurocentric theories that are being taught in various
disciplines in the institutes of higher education in Ethiopia. How far cross-cultural theories have soundness for
universal application? How far are the Western theories unassailable for Ethiopian cultural context? These
are some of the exigent questions often raised by scholarly teachers, educationalists as well as critical
students. These and other similar questions call for revisiting theoretical bases of knowledge. The questions
also highlight the need for indigenous, culture-specific theories, specific mode and frame of knowledge for
consequential education.
Although the need for indigenizing education in Africa is becoming a leading issue in the educational
circles, there are not many notable initiatives taken in Ethiopia to establish indigenous theories, knowledge
base that could be incorporated into curriculum and education. If this is done, it would offer a wonderful
basis for cultural responsiveness, socially responsive knowledge as well as culturally responsive learning for
consequential education in Ethiopia. In this view, the authors define consequential education in Ethiopia as a
process of learning in which the teacher encourages critical examination of multiple sources of knowledge,
in diverse learning styles with the intention that the acquired knowledge is centred, located, oriented, and
grounded on the learner�s culture, which could be applied, translated appropriately by the learner and
thus well equipped to be productive locally and globally.
OObbjjeeccttiivveess
In view of enhancing consequential education by indigenizing local knowledge base, the objectives of this
paper are two fold:
1. Identify key constructs, components and obstacles for indigenizing Ethiopian knowledge base
2. Prepare a conceptual model of indigenization for consequential education in Ethiopia
MMeetthhooddoollooggyy
Subjects: Data were collected from 1250 students and 76 teachers of Gondar University. Purposive
sampling method was used and the teachers and students were selected intentionally from the following
faculties: Social Sciences and Humanities, Health and Medical sciences, Business and Economics. This was
done because the authors believe that the lessons, courses and theories being taught have more contextual
applicable problems and easier for the subjects to comprehend the problem being studied.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 5
Instruments: This qualitative study used a mixture of ethnography and phenomenology methods to collect
data. Specifically Delphi debate (Linstone & Turloff, 1975), brainstorming (Cory, 2003, Janetius, 2005),
storytelling/informal conversation and document analysis were used. Brainstorming was used to gather
data from students and Delphi method for experts namely, the teachers of various fields with years of
teaching experience in Ethiopia. Indigenous methods like story telling and informal conversations were also
employed so as to have contextual, ethnographic and phenomenological relevance. Document analysis was
done to identify Eurocentric theories and their cultural background. Broadly, the following three topics were
the main focus of data gathering: i) appraising the effectiveness of foreign theories and validate their
contextual significance in Ethiopia ii) form, nature, reasons or causes of native cultural practices and key
cultural constructs iii) obstacles, plans and actions for integrating culture and local knowledge base into
consequential education.
Data collection procedures: The researchers collected data from students and teachers from March 28 to
April 18, 2008. Expertise in the field of teaching and knowledge, cooperation of the participants,
differences of opinions were given high priority in collecting data. Brainstorming sessions were conducted in
the following way. The Students were given orientation for 7 to 10 minutes about the use of Eurocentric
theories in Ethiopian education and the need for culture-specific Afro/Ethiocentric theories. Then the
students were given 20 - 30 minutes to write their personal opinions and ideas for the three broad
questions. A total of 18 sessions of brainstorming were conducted for 1250 students.
Moderated by the researchers, as a controlled debate, Delphi method was used to collect data
from the teachers. It was organized in such a way that disagreements and differences of opinions were
encouraged. Further, informal interviews and story telling methods were also utilized. Fourteen sessions of
Delphi debate was conducted for a total number of 48 teachers and informal interviews and story telling
was used for 28 teachers.
Data Analysis: The data from brainstorming, Delphi interview and story telling/informal conversations
provided sufficient material for analysing data qualitatively. A theoretical editing analysis protocol was
used to develop conceptual themes from data (Strauss & Corbin, 1990). It was done in the following way:
first, the researchers identified meaningful segments into patterns. In the second step, triangulation was
done by each investigator independently to categorize the data into provisional themes and categories. In
the third stage, the themes and categories were re-examined jointly by all the three researchers and
conceptual theme categories were formed.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 6
RReessuullttss aanndd DDiissccuussssiioonn
The research findings brought out three major concerns to plan out a model for indigenizing knowledge
base for consequential education. i) detection of various key constructs that could be further explored and
researched comprehensively; ii) bring to light the need for qualitative Afrocentric/ Ethiocentric research on
various cultural constructs that will ground on building local indigenous knowledge bases and theories iii)
few common myths that currently tighten the scholars and educationalists to Eurocentric concepts and
become barrier in indigenizing knowledge base for education.
1) Identified key Constructs: The identified constructs are shown in figure 1 that could be integrated into
curriculum and education indirectly, also needs extensive further exploration to stand as the foundation for
Ethiocentric research and knowledge base and theory building.
Most of the identified constructs depict the human and social sciences because of the subjects of the study.
Almost all the identified key constructs are interwoven in one or other way with culture, tradition, religion,
local practices etc.
2. Qualitative Ethiocentric Research: The study results highlight the need for qualitative research. There is
an over all awareness among both teachers and students for more qualitative research in different aspects
of culture, life and worldview issues. The subjects are aware that there are misconceptions among many
Ethiopian scholars that scientific research means �experimental or quantitative research� and also only few
scholars venture into qualitative research. This quantitative research bias comes from the belief that
descriptive or qualitative research does not fit the "pure science myth" and try to see quantitative numbers
in every research they do.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 7
Today indigenous researchers are becoming more aware of the important place descriptive
qualitative research holds in the process of understanding the situatedness of people. Cultural researcher
should be more concerned with an understanding of the social phenomenon from the actor�s perspective,
through their participation in the lives of the actors (Bogdan & Biklen, 1992). Also, scholars all over the
world are aware that the quantitative methods are not privileged over qualitative methods. As against
quantitative methods, the descriptive research allows researchers to understand variables comprehensively
and help them develop more worthwhile and useful studies.
Qualitative research could be done from two basic viewpoints, namely Emic and Etic approaches.
Emic approach seeks to understand a particular phenomenon from the point of view of its adherents, while
the Etic approach does the same but by means of analytical tools and concepts drawn from outside (Pelto
& Pelto, 1978). An Etic approach understands the phenomenon more cross culturally rather than culture
specific meanings. Studying culture according to pre-established Etic procedures impedes the discovery of
cultural diversity, whereas Emic analysis broadens the view (Headland, Pike & Harris, 1990). Moreover, the
Emic approach focuses on studying socio-cultural phenomena from within a specific cultural context and
understanding, as the people from within that culture understand it (Gudykunst, 1997).
Another aspect of qualitative research in view of formulating theories and knowledge base would
be the use of Grounded theory. The aim of this descriptive, qualitative research methodology is to discover
underlying social forces that shape human behaviour, by means of interviews and skilled observations, and
to form a theory based on the data gathered (Strauss & Corbin, 1990). It proceeds from empirical
incidents to theoretical concepts. The added advantage of Grounded Theory from other research
methodologies is that its goal is to allow the new concept to emerge based on the phenomena being
observed. It allows the researcher to enter the field open-minded with few preconceived concepts. It also
refrains from structured interviews since they filter the collected data based on preconceived categories
and thus influence the subsequent result.
The research findings also suggest a high need for local tools and research methodologies. In this
regard, the research findings identified two major issues: Firstly, informal conversations and story telling as
ideal indigenous methods of data collection as against formal interview methods often highlighted by Euro-
American scholars. Many respondents are of the view that majority of the situations Ethiopians tend to give
false opinions and answers when scholars go for formal interviews. However, the same subjects would
speak or open up freely and frankly if they are approached in an informal way or enquired in the form of
story telling. This fact also has been identified by many students who found difficulty in getting data from
people when they go for research data collection. Secondly, the results emphasize the ardent need to
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 8
include community leaders and local elders as primary source of data. This idea has been brought out by
other African scholars as well who recognize the need for inclusion of elders and cultural committees in the
research process (Mkabela, 2005).
3. Common Myths regarding Afro/Ethiocentrism Vs Eurocentrism: The study identified few myths that
are common among teachers and students regarding Ethiocentrism Vs Eurocentrism
Myth 1: Euro-American way of thinking is the civilized way. Encouraging local concepts and ideologies will
lead the society to backwardness.
Myth 2: Euro-American way of doing research is the most accurate-scientific way of doing research.
Identifying local modes of data collection are unscientific and unreliable.
Myth 3: Euro-American system of education is the best way of education as it is globally spread and
universally accepted. When a best system available, why go for indigenous Afrocentric models.
Myth 4: If contextual culture-specific theories need to standout in the international podium, must follow
some universal norms.
The myths identified by this research clearly reflect the fact that formal educational set-up and
systems originated and spread all over the world from the Eurocentric paradigm. This frame of education
and the societal conditions and cultural praxis they reflect are universally dominant. However, when
applied to other cultures and systems of education, like in Africa, Asia, Latin-America, Oceania or other
geographical territories leads to confusion and disparity between what is being taught and what is being
lived and practiced in real-life situations. Many Euro-American scholars as well as non-European scholars
who claim universal application of their theories and concepts spuriously label many diverse cultural
concepts and ideologies which basically differ from their theories and concepts as exceptions and, or
limitations. When the uniqueness of different indigenous, culturally different knowledge domains across the
globe are ignored, labelled as limitations or minority concepts, many cultural knowledge bases are thrust
to the fringe of disappearance, oblivion and annihilation. The irony of this supremacy scenario is that
Europe and America constitutes only 17% of world population (figure 2) whose knowledge base dominates
the whole world.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 9
Another base for the identified myths comes from the orientation towards studying culture (figure 3).
Orientation towards culture has three distinct perspectives: absolutism, universalism and relativism (Su,
2006). Most Euro-American theories in mainstream sciences claim absolutistic stance. The setback of this
approach is that, absolute claims are made without having considered the knowledge bases of diverse
cultural, ethnic populations. Many Euro-American theories and concepts fall in this category. The
contemporary popular universalistic approach is a critical and comparative study of culture. Even this
universalistic orientation, which identifies the cultural variability, studies variations cross-culturally for
identifying universal principles. Cultural relativism, however, refines, expands the theories relevant to the
predictions, descriptions, and explanations to dissimilar cultures. Relativism promotes various cultural
groups� right to follow their own unique paths of development and knowledge bases, unique activities,
values and norms.
Cultural relativism emphasizes the need for culture-specific approach in which diverse cultures, indigenous
groups and knowledge base are accepted and integrated into theories and education. Therefore
relativism could be the ideal approach for multicultural studies and indigenizing knowledge base and
education, as it accepts and affirms differences in race, ethnicity, religion, language, economics, sexual
orientation, gender, and other differences by opposing universalism and ultimately denying absolutism.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 10
CCoonncceeppttuuaall MMooddeell ooff IInnddiiggeenniizzaattiioonn FFoorr
CCoonnsseeqquueennttiiaall EEdduuccaattiioonn iinn EEtthhiiooppiiaa
Change is an inevitable reality of life which permeates every sphere of human existence; nothing remains
unchanged. As modern scientific developments and lifestyles of alien societies reach indigenous, cultural
communities, centuries-old culture, traditional values and customs are fused with the outside culture and new
trends emerge. Interaction with another culture or society necessitates changes within one�s own culture
through adaptations and assimilations in accordance with the changing scenario. Over the millennia,
indigenous people and cultural communities all over the world have developed and sustained practical
systems of knowledge and behaviour. Evidences clearly correlate cultural, religious praxis, worldview, and
lifestyles, provide social support and enhanced coping mechanism for peoples (Janetius, 2003). However,
due to international political, religious, intellectual colonialism and an intensified offence by Euro-American
socio-economic-political forces through education and mass media, the vital knowledge and skill base has
been increasingly displaced. Now marginalized, the indigenous treasures face extinction in most regions of
the world.
Vast differences can be seen between the Euro-American and the Afro-Ethiopian or indigenous
worldview. To point out few, the West is present-oriented, whereas indigenous culture is future-oriented;
while the main focus of Western or modern culture is man-over-nature ideology, i.e., humans controlling
nature, traditional culture goes along with the forces of nature, that is, living in harmony with nature
etc�(Claver,1995). Moving away from one�s own tradition, culture, philosophy and adopting a foreign
culture inappropriately can create many dilemmas in the society. This may lead to the extent of losing one�s
own identity.
When indigenous and non-indigenous groups meet, as McAdoo (1993) points out, acculturation and
assimilation are the two processes that occur. Acculturation refers to the process whereby minority groups
incorporate aspects of values and norms of the dominant culture into their own culture whereas assimilation
is a blind adoption of whatever is seen in another culture (Mendoza, 1989). What the Ethiopian education
needs today is acculturation but in fact, what is being experienced appears to be assimilation. Instead of
becoming bicultural by selectively adopting specific forms and modality from other cultures while
simultaneously digging, identifying, retaining traditional cultural knowledge base and integrating both
resources in education, it seems to succumb to the knowledge and system of Euro-Americanism through
assimilation.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 11
Inspired by the findings, the authors formulate a six stage pyramid model to situate the current
indigenization and cultural integration process in Ethiopian education. In the pyramid model, indigenization
and cultural integration process moves from top to bottom � from Eurocentrism towards Afro/Ethiocentrism.
The six stages are: initiation, assimilation, replication, realization, indigenization and integration (fig. 4).
The narrow top of the pyramid model indicates shallow cultural integration and least indigenization and
the broader base implies considerable indigenization and cultural integration. Indigenizing is a process
with activities and stages that progress in a very slow rhythm, not limited to indigenous concepts and
practices, rather a positive movement towards integration that extends to encompass modern theories,
knowledge and methodologies that are used allover the world. The model also implies that if no conscious
steps are taken, there are chances that the process may be stunted at any one stage.
In the initiation stage the intellectual elite see the greatness of the Euro-American educational
system and do their studies. This stage takes place generally when people study in colleges, universities or
go abroad for higher studies. In the assimilation period, scholars recognize the relevance of such education
for the other people. What they have acquired, they try to introduce in their educational systems in a
minimal way. The replication stage is characterized by strong attempts to imitate and reproduce Euro-
American knowledge, research, concepts and technologies, in every sphere of education and keep them as
standard measures of all intellectual application and thus try to stand out in par with the Euro-American
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 12
system. This is the most dangerous and damaging period in the pyramid process. There is very high
appreciation for Eurocentric concepts that make them forget the uniqueness and richness of their culture. At
this stage the scholars even question the need for culture-specific approaches and disapprove those who
try and work for incorporation of indigenous cultural knowledge. Realization stage starts when the elite
and scholars identify the limitations and application deficiencies of Euro-American theories and realize the
need for indigenous theories and knowledge base. This is the starting point of indigenization and cultural
incorporation. Indigenization stage is achieved when appreciation for local culture, tradition and local
knowledge base reaches a high plateau. This is also a period of crisis, in which the meaninglessness and
inappropriateness of the Eurocentric standards are highly awakened and scholars feel a sense of urgency
to create a new local knowledge base, concepts and unique local educational technologies appropriate
and meaningful to the land and culture. Meanwhile, the pain of leaving behind a conventional way in order
to create a new world of cultural appropriateness also could be felt. Once this crisis period is over, a
settling period starts in which an ultimate integration is achieved. Here, concepts from local knowledge
base are given priority and Euro-American and other cultural components are combined and taught in a
multicultural way. If an individual scholar, group of scholars or an institution believes that he/she/they have
reached the fourth stage of the above pyramid, the following model of indigenization can be utilized for
consequential education. The model has four parts or stages: i) Identifying key constructs ii)
Afro/Ethiocentric Qualitative Research iii) Creation of local Theories and knowledge base iv) consequential
education.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 13
The first part of the conceptual model is identifying cultural constructs for creating knowledge base. This
can be done in the following way: identify Euro-American theories that do not fit into the Ethiopian cultural
context and from there, get some clues to identify cultural constructs that needs further exploration. In the
second stage, extensive qualitative research is encouraged on those identified constructs in the first stage
and other related phenomena. The research is not focused on to show the percentage and degree of the
phenomena being studied but to explain the phenomena in an emic way which will pave way for creation
of theories and local knowledge base. In the third stage, ground the research findings to define local
knowledge base, local philosophy, theories etc� which can replace the out-of-context Euro-American
theories. In the final stage, incorporate the theories and knowledge bases into teaching and curriculum and
the education becomes consequential. Also, the cultural constructs in the first stage as well as the researches
could be indirectly incorporated into curriculum and teaching for consequential education. It is a slow but
steady process that leads the educational system, once completely dependent on another cultural basis and
model, to grow to maturity and become independent and flourish.
CCoonncclluussiioonn
Education is a multi-dimensional tool and the development of educational systems is the outcome of long
processes. Culture plays a crucial role in making education meaningful, purposeful and consequential.
Without integrating cultural components, local knowledge base into education, it becomes a ritual and
fruitless. In order to make education consequential, the study recognizes the limitations of Euro-American
theories that are taught in our institutions of higher education, which needs indigenization. The study
identified many local cultural constructs that need extensive research so that local knowledge base could
be established and local theories formulated. The need for qualitative research in many human and social
sciences, other related fields to create local theories that explain human phenomena in Ethiopia should be
given high priority so that education can be indigenized. This measured time-consuming steady process
needs serious consideration now. If not the education system will be under intellectual colonization of Euro-
American systems, without local identity and individuality.
RReeccoommmmeennddaattiioonnss
1. A local center for indigenous research should be established and dedicated to fulltime descriptive
studies of cultural concepts and cultural constructs so that Ethiocentric theories can be formed and
incorporated into education. Thus local indigenous data and knowledge base would be available in
different levels of education. To this end (in order to facilitate indigenized consequential education), the
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 14
MOE should take strong initiatives.
2. It appears that, for many teachers to have a shift to Afro/Ethiocentrism is difficult because they were
grown up in Eurocentric education system. Therefore, adequate pedagogical training in the form of
refresher courses could be organized periodically.
3. It is also good for other researchers in this field to use the findings of this research as a stepping stone to
indigenize knowledge on a broader scale by including more variables. The proposed conceptual model
could be used to indigenize knowledge base so that, the conceptual model could be validated further and
its applicability could be explored elaborately.
RReeffeerreenncceess
Alkebulan, A. A. (2007) Defending the Paradigm Journal of Black Studies, Vol. 37, No. 3, 410-427 Asante, M. K. (1987). The Afrocentric idea. Philadelphia: Temple University Press Asante, M. K. (1995). Afrocentricity: The theory of social change. Retrieved on April 02, 2008, from http://www.africawithin.com/asante/social_change.htm Banks, J. A. (1997). Educating Citizens in a Multicultural Society. New York: Teachers College Press. Bogdan, R. C., & Biklen, S. K. (1992). Qualitative research for education: An introduction to theory and method. Boston: Allyn and Bacon Claver, F. (1995). The social marginalization of tribal peoples and their contribution to ecological health. A report delivered in a conference on the concerns of indigenous peoples, Hua Hin, Thailand. Cooper CR., Denner J. (1998). Theories linking culture and psychology: Universal and Community-Specific Processes. Annual Review of Psychology. 49:559-84 Cory, T. (2003). Brainstorming: Techniques for New Ideas. Minnesota: iUniverse Publishers. Freire, P. (1972). Pedagogy of the oppressed. Ringwood, Australia: Penguin. Gudykunst, W. B. (1997). Cultural variability in communication. Communication Research, 24 (4): 327-348. Hawi, H. O. (2005). A search for an alternative Afro-centric development theory. Retrieved on April 4, 2008, from http://www.codesria.org/Links/conferences/general_assembly11/papers/hawi.pdf Headland, T. N. Pike K. L., & Harris M. (1990). (Ed.). �Emics� and �Etics�: The insider/outsider debate. London: Sage Publications. Janetius, T. (2003). The emerging worldview of Cordillera indigenous peoples of selected provinces: implications for psychotherapy. Unpublished doctoral dissertation. De La Salle University, Manila, Philippines. Janetius, T. (2005). Buddha Brainstorming (BBs) Technique. Retrieved on April 25, 2008 from http://janetius.page.tl/Buddha-Brainstorming.htm Janetius, T., Mulat, A., & Mini. T. C. (2007). Culture-Sensitive College Teaching in Ethiopia: A Conceptual Model. A Paper presented at the First Annual Research Conference on Education for Sustainable Development in Ethiopia: Opportunities and Challenges, Alpha University College, Addis Ababa, July 20 -21. Komarek, K. (2003). Universal primary education in multilingual societies: Supporting its implementation in Sub-Saharan Africa and beyond. Cited in Mekonnen, A. G. Y. (2006). Pride in foreign Language, and prejudice in indigenous languages: Achievement implications of the use of English versus mother tongues in Ethiopia. Proceedings of the conference on teacher education for sustainable development in Ethiopia, College of Education, Addis Ababa University, pp. 272- 281 Lefkowitz, M.R. (1996). "Not Out of Africa: How" Afrocentrism" Became an Excuse to Teach Myth as History". New York: Basic Books.
Indigenizing Knowledge base for Consequential Education in Ethiopia � Janetius, Bekele, Mini, 2008
http://janetius.page.tl 15
Linstone, H. & Turloff, M. (1975). The Delphi method: Techniques and applications. London, UK: Addison- Wesley. McAdoo, H. P. (1993). Ethnic families: Strengths that are found in diversity. �In� McAdoo (Ed.), Family ethnicity: Strength in diversity (pp. 3-14). CA: Sage Publications. Mekonnen, A. G. Y. (2006). Pride in foreign Language, and prejudice in indigenous languages: A paper presented at the conference on teacher education for sustainable development in Ethiopia, College of Education, Addis Ababa University, May 5- 6. Mendoza, R. H. (1989). An empirical scale to measure type and degree of acculturation in Mexican-American adolescents and adults. Journal of Cross-Cultural Psychology, 20(4), 372-385 Mkabela, Q. (2005). Using the Afrocentric Method in Researching Indigenous African Culture, The Qualitative Report Volume 10 Number 1 March 2005 178-189 Mohanty, C. T. (1997). Under Western Eyes: Feminist Scholarship and Colonial Discourses, in Chandra Mohanty et al. (eds): Third World Women and the Politics of Feminism, Indiana University Press. Mpofu, E. (2002). Indigenization of the psychology of human intelligence in Sub-Saharan Africa. In W. J. Lonner, D. L. Dinnel, S. A. Hayes, & D. N. Sattler (Eds.), Online Readings in Psychology and Culture (Unit 5, Chapter 2), (http://www.wwu.edu/~culture), Center for Cross-Cultural Research, Western Washington University, Bellingham, Washington USA. Palermo, J. (1997). Reading Asante's Myth of Afrocentricity: An Ideological Critique, Buffalo State College. Retrieved on April 16, 2008, from http://www.ed.uiuc.edu/eps/PES-Yearbook/97_ docs/palermo.html Papoutsaki, E. (2006). De-westernising Research Methodologies: Alternative Approaches to Research for Higher Education Curricula in Developing Countries, Global Colloquium of the UNESO Forum on Higher Education, Research & Knowledge, Paris Pelto, P. J., & Pelto. G. H. (1978). Units of observation: �Emic� and �Etic� approaches. �In� Anthropological research: The structure of inquiry. Cambridge: Cambridge University Press. Phinney, J., & Landin, J. (1998). Research paradigms for studying ethnic minority families within and across groups. In V. McLoyd & L. Steinberg (Eds.), Research on minority adolescents: Conceptual, methodological, and theoretical issues (pp. 89-109). Hillsdale, NJ: Lawrence Erlbaum Prah, K. K. (2003). Going Native: Language of instruction for education, development and African emancipation. Cited in Mekonnen, A. G. Y. (2006). Pride in foreign Language, and prejudice in indigenous languages: Achievement implications of the use of English versus mother tongues in Ethiopia. Proceedings of the conference on teacher education for sustainable development in Ethiopia, College of Education, Addis Ababa University, pp. 272- 281 Semali, L. (1999) �Community as a Classroom: Dilemmas of Valuing African Indigenous Literacy in Education� in International Review of Education, 45 (3-4), 305-319. Sinha, D. (1997). Indigenising Psychology. In J. W. Berry, Y. H. Poortinga, & J. Pandey (Eds.), Handbook of Cross-cultural Psychology, Vol 1. (pp.129-169). Needham Heights, MA: Allyn & Bacon. Strauss, A., & Corbin, J. (1990). Basics of qualitative research: Grounded theory, procedures and techniques. Newbury Park, CA: Sage Publications Su, J. (2006) Culture and theory, Class notes on Introduction to cultural Psychology, University of Minnesota. Retrieved on March 23, 2008 from http://www.psych.umn.edu/courses/spring06/songs/ psy3301/culture_and_theory6.pdf Tedla, E. (1995). Sankofa: African Thought and Education. New York: Peter Lang. United Nations Declaration on the Rights of Indigenous Peoples (2007) Retrieved on April 12, 2008 from http://www.iwgia.org/sw248.asp Walker, C. E. (2000). We Can't Go Home Again: An Argument about Afrocentrism. Oxford University
The authors are thankful to all those who participated in this research and those who work for the welfare of indigenous communities all over the world.
Indigenous people are God�s own people